SGGS pp 1281-1283, Vaar Malaar Paurris 7-11.

 

ਸਲੋਕ ਮਃ ੩ ॥ ਬਾਬੀਹਾ ਜਿਸ ਨੋ ਤੂ ਪੂਕਾਰਦਾ ਤਿਸ ਨੋ ਲੋਚੈ ਸਭੁ ਕੋਇ ॥ ਅਪਣੀ ਕਿਰਪਾ ਕਰਿ ਕੈ ਵਸਸੀ ਵਣੁ ਤ੍ਰਿਣੁ ਹਰਿਆ ਹੋਇ ॥

ਗੁਰ ਪਰਸਾਦੀ ਪਾਈਐ ਵਿਰਲਾ ਬੂਝੈ ਕੋਇ ॥

Salok mėhlā 3.   Bābīhā jis no ṯū pūkārḏā ṯis no locẖai sabẖ ko▫e.  Apṇī kirpā kar kai vassī vaṇ ṯariṇ hari▫ā ho▫e.  Gur parsādī pā▫ī▫ai virlā būjẖai ko▫e.

 

(Slok) prologue (M: 3) by the third guru. O (baabeeha) rain-bird, the rain (jis no) for which (too) you (pookaarda = call out) entreat/yearn for, (sabh-u koey) everyone (lochai) yearns (no) for (tis) that.

It (vasasee) shall rain (kar-i kai) with (apni = own) its (kirpa) kindness/will and then (van-u) every tree and (trin) blade of grass (hoey) will be (hariaa) green/enlivened, i.e. everyone yearns to find God to attain peace, but finds with Divine grace.

The Almighty (paaeeai) is found through practice of Naam/Divine virtues and commands (parsaadi) with grace/guidance of (gur) the guru, but (virla) some rare person (boojhai) understands and follows the guru’s teachings.

 

ਬਹਦਿਆ ਉਠਦਿਆ ਨਿਤ ਧਿਆਈਐ ਸਦਾ ਸਦਾ ਸੁਖੁ ਹੋਇ ॥ ਨਾਨਕ ਅੰਮ੍ਰਿਤੁ ਸਦ ਹੀ ਵਰਸਦਾ ਗੁਰਮੁਖਿ ਦੇਵੈ ਹਰਿ ਸੋਇ ॥੧॥

Bahḏi▫ā uṯẖ▫ḏi▫ā niṯ ḏẖi▫ā▫ī▫ai saḏā saḏā sukẖ ho▫e. Nānak amriṯ saḏ hī varasḏā gurmukẖ ḏevai har so▫e. ||1||

 

It is with (nit) ever (dhiaaeeai) invoking/keeping Naam in mind (bahdiaa) sitting and (utthdiaa) getting up, i.e. in all activities that (sukh-u) peace (hoey) is experienced (sadaa sadaa) forever.

(Amrit-u) the life-giving elixir of Naam (varsdaa) is ever raining, -present within -, but (soey = that) the (har-i) Almighty (deyvai) gives to, i.e. it is known, (gurmukh-i) with the guru’s guidance. 1.

 

ਮਃ ੩ ॥ ਕਲਮਲਿ ਹੋਈ ਮੇਦਨੀ ਅਰਦਾਸਿ ਕਰੇ ਲਿਵ ਲਾਇ ॥ ਸਚੈ ਸੁਣਿਆ ਕੰਨੁ ਦੇ ਧੀਰਕ ਦੇਵੈ ਸਹਜਿ ਸੁਭਾਇ ॥

Mėhlā 3.   Kalmal ho▫ī meḏnī arḏās kare liv lā▫e. Sacẖai suṇi▫ā kann ḏe ḏẖīrak ḏevai sahj subẖā▫e.

 

(Slok) prologue (M: 3) by the third guru. (Hoee) being (kalmal-i) stressed – due to lack of rain – (meydni) the world (karey) makes (ardaas-i) supplication (laaaey) fixing (liv) the mind on, i.e. to the Almighty.

(Sachai) the Eternal (suniaa) listens (dey = giving, kann-u = ear) attentively – to entreaties creation – and (deyvai) gives (dheerak) succour (sahj-i subhaaey) instinctively.

 

ਇੰਦ੍ਰੈ ਨੋ ਫੁਰਮਾਇਆ ਵੁਠਾ ਛਹਬਰ ਲਾਇ ॥ ਅਨੁ ਧਨੁ ਉਪਜੈ ਬਹੁ ਘਣਾ ਕੀਮਤਿ ਕਹਣੁ ਨ ਜਾਇ ॥

Inḏrai no furmā▫i▫ā vuṯẖā cẖẖahbar lā▫e.  An ḏẖan upjai baho gẖaṇā kīmaṯ kahaṇ na jā▫e.

 

God (phurmaaiaa = orders, no = to) directs (indrai) the cloud and it (vutthaa) drops (chhahbar laaey) torrential rain.

(Bahu ghanaa) plentiful (an-u) grains and (dhan-u) wealth (upjai) is produced, whose (keemat-i) value (na jaaey) cannot (kahan-u) be told.

Message: If one invokes the Almighty when in tribulations – humbly through practice of Naam -, the causes are removed, transgressions are given up

 

ਨਾਨਕ ਨਾਮੁ ਸਲਾਹਿ ਤੂ ਸਭਨਾ ਜੀਆ ਦੇਦਾ ਰਿਜਕੁ ਸੰਬਾਹਿ ॥ ਜਿਤੁ ਖਾਧੈ ਸੁਖੁ ਊਪਜੈ ਫਿਰਿ ਦੂਖੁ ਨ ਲਾਗੈ ਆਇ ॥੨॥

Nānak nām salāhi ṯū sabẖnā jī▫ā ḏeḏā rijak sambāhi. Jiṯ kẖāḏẖai sukẖ ūpjai fir ḏūkẖ na lāgai ā▫e. ||2||

 

Says third Nanak: O (too = you) human being, (salaah-i) praise/acknowledge and obey Naam/Divine commands; God (sambaah-i) provides and (deyda) gives (rijak-u) the wherewithal of Naam to (sabhna) all (jeeaa) creatures,

(Khaadhai = eating) through practice of Naam by (jit-u) which (sukh-u) comfort by way of freedom from vices (oopjai = comes) is attained and (dookh-u) discomfort caused by succumbing to vices does not (aaey = come) come (laagai) to afflict (phir-i) again. 2.

 

ਪਉੜੀ ॥ ਹਰਿ ਜੀਉ ਸਚਾ ਸਚੁ ਤੂ ਸਚੇ ਲੈਹਿ ਮਿਲਾਇ ॥ ਦੂਜੈ ਦੂਜੀ ਤਰਫ ਹੈ ਕੂੜਿ ਮਿਲੈ ਨ ਮਿਲਿਆ ਜਾਇ ॥

Pa▫oṛī.   Har jī▫o sacẖā sacẖ ṯū sacẖe laihi milā▫e. Ḏūjai ḏūjī ṯaraf hai kūṛ milai na mili▫ā jā▫e.

 

(Paurri) stanza by the first Guru. O (jeeo) revered (sachaa) Eternal (har-i) Almighty, (too) You are (sach-u = true) sincere and (lah-i milaaey) unite (sachey) the sincere with Yourself, i.e. who sincerely practice Naam – and not just pretend.

Doing (doojai) otherwise is going in (dooji) the other (taraf) direction/pursuits (koorr-i) of falsehood/pretence; (na jaaey) it is not possible (miliaa) to unite with God this way.

 

ਆਪੇ ਜੋੜਿ ਵਿਛੋੜਿਐ ਆਪੇ ਕੁਦਰਤਿ ਦੇਇ ਦਿਖਾਇ ॥ ਮੋਹੁ ਸੋਗੁ ਵਿਜੋਗੁ ਹੈ ਪੂਰਬਿ ਲਿਖਿਆ ਕਮਾਇ ॥

Āpe joṛ vicẖẖoṛi▫ai āpe kuḏraṯ ḏe▫e ḏikẖā▫e.  Moh sog vijog hai pūrab likẖi▫ā kamā▫e.

 

(Aapey = self) the Almighty (jorr-i) unites and (vichhorriai) separates and thus (aapey) IT-self (dey-i dikhaaey) shows IT’s (kudrat-i) powers.

(Moh-u) attachment (hai) is the cause of (sog-u) sorrow of (vijog-u) separation from God; one (kamaaey) does these (likhiaa = written on soul) with one’s nature based on (poorab-i) past deeds.

 

ਹਉ ਬਲਿਹਾਰੀ ਤਿਨ ਕਉ ਜੋ ਹਰਿ ਚਰਣੀ ਰਹੈ ਲਿਵ ਲਾਇ ॥ ਜਿਉ ਜਲ ਮਹਿ ਕਮਲੁ ਅਲਿਪਤੁ ਹੈ ਐਸੀ ਬਣਤ ਬਣਾਇ ॥

Ha▫o balihārī ṯin ka▫o jo har cẖarṇī rahai liv lā▫e. Ji▫o jal mėh kamal alipaṯ hai aisī baṇaṯ baṇā▫e.

 

(Hau) I (balihaari = am sacrifice, kau = to) adore (tin) those (jo) who (rahai) live with (liv) mind (laaey) fixed on (charni) feet, i.e. being in submission to commands of (har-i) the Almighty.

(Jiau) like (kamal-u) the lotus flower (mah-i) in in water (hai) is (alipt-u) untouched by water, they (banaaey) make their (banat = composition) way of living (aisi) likewise, i.e. remain unattached to the world-play while being in it.

 

ਸੇ ਸੁਖੀਏ ਸਦਾ ਸੋਹਣੇ ਜਿਨ੍ਹ੍ਹ ਵਿਚਹੁ ਆਪੁ ਗਵਾਇ ॥ ਤਿਨ੍ਹ੍ਹ ਸੋਗੁ ਵਿਜੋਗੁ ਕਦੇ ਨਹੀ ਜੋ ਹਰਿ ਕੈ ਅੰਕਿ ਸਮਾਇ ॥੭॥

Se sukẖī▫e saḏā sohṇe jinĥ vicẖahu āp gavā▫e. Ŧinĥ sog vijog kaḏe nahī jo har kai ank samā▫e. ||7||

 

(Sey) those (jinh) who (gavaaey = lose) dispel (aap-u = self) ego (vichahu) from within and are obedience to God -; they are (sukheeay) comfortable/at peace, and (sohnaey = look good) receive glory (sadaa) forever, i.e. here and in the hereafter.

Those (jo) who (samaaey = contained, ank-i = by the side) ever remember the Almighty, (tinh) they never experience (sog-u) the sorrow of (vijog-u) separation from God. 7.

 

——————————————-

 

ਸਲੋਕ ਮਃ ੩ ॥ ਨਾਨਕ ਸੋ ਸਾਲਾਹੀਐ ਜਿਸੁ ਵਸਿ ਸਭੁ ਕਿਛੁ ਹੋਇ ॥ ਤਿਸੈ ਸਰੇਵਿਹੁ ਪ੍ਰਾਣੀਹੋ ਤਿਸੁ ਬਿਨੁ ਅਵਰੁ ਨ ਕੋਇ ॥

Salok mėhlā 3.   Nānak so salāhī▫ai jis vas sabẖ kicẖẖ ho▫e. Ŧisai sarevihu parāṇīho ṯis bin avar na ko▫e.

 

(Slok) prologue (M: 3) by the third guru. Says third Nanak: We should (saalhaaeeai = praise) acknowledge and obey (so = that) the One in (jis-u) whose (vas-i) control is (sabh-u kichh-u) everything that (hoey) happens.

O (praaneeho) creatures, (sareyvhu) invoke (tisai = that) the One Master; (na koey = not any) none (avar-u) other is omnipotent (bin-u) except (tis-u = that) the Almighty.

 

ਗੁਰਮੁਖਿ ਹਰਿ ਪ੍ਰਭੁ ਮਨਿ ਵਸੈ ਤਾਂ ਸਦਾ ਸਦਾ ਸੁਖੁ ਹੋਇ ॥ ਸਹਸਾ ਮੂਲਿ ਨ ਹੋਵਈ ਸਭ ਚਿੰਤਾ ਵਿਚਹੁ ਜਾਇ ॥

Gurmukẖ har parabẖ man vasai ṯāʼn saḏā saḏā sukẖ ho▫e. Sahsā mūl na hova▫ī sabẖ cẖinṯā vicẖahu jā▫e.

 

When (har-i) the Almighty (prabh) Master (vasai = abides) is remembered (man-i) in mind, i.e. one is conscious of Naam/Divine virtues and commands, (taa-n) then (sukh-u) comfort/peace (hoey) is experienced (sadaa sadaa) forever – here and in the hereafter.

There (na hovaee = happen) is no (sahsaa) apprehension (mool-i) at all and (sabh) all (chinta) anxiety (jaaey) leaves (vichahu = from within) the mind.

 

ਜੋ ਕਿਛੁ ਹੋਇ ਸੁ ਸਹਜੇ ਹੋਇ ਕਹਣਾ ਕਿਛੂ ਨ ਜਾਇ ॥ ਸਚਾ ਸਾਹਿਬੁ ਮਨਿ ਵਸੈ ਤਾਂ ਮਨਿ ਚਿੰਦਿਆ ਫਲੁ ਪਾਇ ॥ ਨਾਨਕ ਤਿਨ ਕਾ ਆਖਿਆ ਆਪਿ ਸੁਣੇ ਜਿ ਲਇਅਨੁ ਪੰਨੈ ਪਾਇ ॥੧॥

Jo kicẖẖ ho▫e so sėhje ho▫e kahṇā kicẖẖū na jā▫e. Sacẖā sāhib man vasai ṯāʼn man cẖinḏi▫ā fal pā▫e. Nānak ṯin kā ākẖi▫ā āp suṇe jė la▫i▫an pannai pā▫e. ||1||

 

(Jo kichh-u) whatever (hoey) happens, (so) that (hoey) happens (sahjey = naturally) by Divine laws and (kichhoo na) nothing (jaaey) can (kahna) told/demanded.

When (sachaa) the Eternal (sahib-u) Master (vasai = abides) is present in mind, i.e. one acts by Divine commands – the way one should – (taa-n) then (phal-u = fruit) fulfillment of (chindiaa = thought of) aspirations (man-i) of the mind, (paaey) is obtained.

(Aap-i = self) the Almighty (suney = listens) accepts (aakhiaa = saying) supplication (ka) of (tin) those (j-i) whom IT (laian paaey) puts (pannai) on the page, i.e. approves the deeds of, says third Nanak. 1.

 

ਮਃ ੩ ॥ ਅੰਮ੍ਰਿਤੁ ਸਦਾ ਵਰਸਦਾ ਬੂਝਨਿ ਬੂਝਣਹਾਰ ॥ ਗੁਰਮੁਖਿ ਜਿਨ੍ਹ੍ਹੀ ਬੁਝਿਆ ਹਰਿ ਅੰਮ੍ਰਿਤੁ ਰਖਿਆ ਉਰਿ ਧਾਰਿ ॥

Mėhlā 3.   Amriṯ saḏā varasḏā būjẖan būjẖaṇhār. Gurmukẖ jinĥī bujẖi▫ā har amriṯ rakẖi▫ā ur ḏẖār.

 

(Slok) prologue (M: 3) by the third guru. (Amrit-u) the life-giving elixir is (sadaa) ever (varsdaa) raining, i.e. God keeps showering awareness all the time but those (boojhan-i) recognize who (boojhanhaar) can understand, i.e. are not lost in other ideas.

 

ਹਰਿ ਅੰਮ੍ਰਿਤੁ ਪੀਵਹਿ ਸਦਾ ਰੰਗਿ ਰਾਤੇ ਹਉਮੈ ਤ੍ਰਿਸਨਾ ਮਾਰਿ ॥ ਅੰਮ੍ਰਿਤੁ ਹਰਿ ਕਾ ਨਾਮੁ ਹੈ ਵਰਸੈ ਕਿਰਪਾ ਧਾਰਿ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਨਦਰੀ ਆਇਆ ਹਰਿ ਆਤਮ ਰਾਮੁ ਮੁਰਾਰਿ ॥੨॥

Har amriṯ pīvėh saḏā rang rāṯe ha▫umai ṯarisnā mār.  Amriṯ har kā nām hai varsai kirpā ḏẖār.  Nānak gurmukẖ naḏrī ā▫i▫ā har āṯam rām murār. ||2||

 

They (peevah-i) drink (amrit-u) the elixir, i.e. practice Naam, (sadaa) ever (raatey) imbued (rang-i) with love of God; they (maar-i = kill) give up (haumai = ego) acting by self-will and (trisna) craving – chasing desires.

This (amrit-u) elixir is awareness of (naam-u) naam/virtues and commands (ka) of (har-i) the Almighty; it (varsai = rains) is obtained when the Almighty (dhaar-i) bestows (kirpa) kindness, i.e. with Divine grace.

(Har-i) the Almighty (muraar-i = killer of demon Mur) destroyer of evil, (nadri aaiaa) is seen (aatam) present within all (gurmukh-i) with the guru’s guidance, says third Nanak. 1.

Page 1282

 

ਪਉੜੀ ॥ ਅਤੁਲੁ ਕਿਉ ਤੋਲੀਐ ਵਿਣੁ ਤੋਲੇ ਪਾਇਆ ਨ ਜਾਇ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਵੀਚਾਰੀਐ ਗੁਣ ਮਹਿ ਰਹੈ ਸਮਾਇ ॥

Pa▫oṛī.   Aṯul ki▫o ṯolī▫ai viṇ ṯole pā▫i▫ā na jā▫e. Gur kai sabaḏ vīcẖārī▫ai guṇ mėh rahai samā▫e.

 

(Paurri) stanza by the first Guru. Question: The Almighty is (atul-u = not weighable) beyond appraisal; but (na jaaey) cannot (paaiaa) found/recognized within (bin-u) without (toley = weighing) understanding Divine virtues; one wonders (kiau) how (toleeai = weigh) to appraise – know Divine virtues.

Answer: God’s virtues are known (veechaareeai) by reflecting (sabad-i = on the word) on how the guru describes God; then one understands and (rahai) remains (samaaey) absorbed (mah-i) in (gun) Divine virtues.

 

ਅਪਣਾ ਆਪੁ ਆਪਿ ਤੋਲਸੀ ਆਪੇ ਮਿਲੈ ਮਿਲਾਇ ॥ ਤਿਸ ਕੀ ਕੀਮਤਿ ਨਾ ਪਵੈ ਕਹਣਾ ਕਿਛੂ ਨ ਜਾਇ ॥

Apṇā āp āp ṯolsī āpe milai milā▫e. Ŧis kī kīmaṯ nā pavai kahṇā kicẖẖū na jā▫e.

 

(Aap-i = self) the Almighty then (tolsi) weighs (aapna aap-u) the self, and (aapey) IT-self (milai) meets, i.e. reveals, by (milaaey) leading to the guru.

Otherwise (keemat-i = price) worth (ki) of (tis = that) the Almighty cannot be (pavai) put, i.e. virtues are not comprehended; (kichhoo na) nothing (jaaey) can (kahana) be said by an ignorant creature.

 

ਹਉ ਬਲਿਹਾਰੀ ਗੁਰ ਆਪਣੇ ਜਿਨਿ ਸਚੀ ਬੂਝ ਦਿਤੀ ਬੁਝਾਇ ॥ ਜਗਤੁ ਮੁਸੈ ਅੰਮ੍ਰਿਤੁ ਲੁਟੀਐ ਮਨਮੁਖ ਬੂਝ ਨ ਪਾਇ ॥

Ha▫o balihārī gur āpṇe jin sacẖī būjẖ ḏiṯī bujẖā▫e.  Jagaṯ musai amriṯ lūtī▫ai manmukẖ būjẖ na pā▫e.

 

(Hau) I (balihaari = am sacrifice to) adore (aapney = own) my (gur) guru (jin-i) who (diti bujhaaey) imparted (sachi = true) the right (boojh) understanding.

(Jagat-u) the world/creature (musai) is being swindled, (lutteeai) being robbed of (amrit-u) the life-giving elixir, i.e. awareness of Naam/Divine virtues and commands; but (manmukh) a self-willed person – who does not follow the guru – (na paaey) cannot have (boojh) the realization.

 

ਵਿਣੁ ਨਾਵੈ ਨਾਲਿ ਨ ਚਲਸੀ ਜਾਸੀ ਜਨਮੁ ਗਵਾਇ ॥ ਗੁਰਮਤੀ ਜਾਗੇ ਤਿਨ੍ਹ੍ਹੀ ਘਰੁ ਰਖਿਆ ਦੂਤਾ ਕਾ ਕਿਛੁ ਨ ਵਸਾਇ ॥੮॥

viṇ nāvai nāl na cẖalsī jāsī janam gavā▫e. Gurmaṯī jāge ṯinĥī gẖar rakẖi▫ā ḏūṯā kā kicẖẖ na vasā▫e. ||8||

 

The human being gets attached to wealth and relations etc but, nothing – (vin-u) except (naavai) Naam (chalsi) shall go (naal-i) with the soul which (jaasi) shall depart (gavaaey = losing) wasting (janam-u) human birth – the opportunity to live by Naam and find God.

Those who become (jaagey = awake) alert (gurmati) with the guru’s counsel, (tinhi) they (rakhiaa) protect (ghar-u = house) the mind – from being robbed of Naam; and efforts (ka) of (doota) the temptations (vasaaey = ability to do) can do nothing. 8.

 

——————————————————

 

ਸਲੋਕ ਮਃ ੩ ॥ ਬਾਬੀਹਾ ਨਾ ਬਿਲਲਾਇ ਨਾ ਤਰਸਾਇ ਏਹੁ ਮਨੁ ਖਸਮ ਕਾ ਹੁਕਮੁ ਮੰਨਿ ॥ ਨਾਨਕ ਹੁਕਮਿ ਮੰਨਿਐ ਤਿਖ ਉਤਰੈ ਚੜੈ ਚਵਗਲਿ ਵੰਨੁ ॥੧॥

Salok mėhlā 3.   Bābīhā nā billā▫e nā ṯarsā▫e ehu man kẖasam kā hukam man. Nānak hukam mani▫ai ṯikẖ uṯrai cẖaṛai cẖavgal vann. ||1||

 

(Slok) prologue (M: 3) by the third guru. O (baabeeha) rain-bird, do not (bil-laaey) be restless and do not make (eyh-u = this) your (man-u) mind (tarsaaey) sad waiting – to receive the drop of rain; but (mann-i) accept (hukam-u = order) will (ka) of (khasam) the Master, i.e. O human being, do not lose hope waiting to receive what you wish for; accept will of the Almighty with faith.

(Tikh = thirst) craving (utrai) is removed (manniai) by obeying (hukam-i = order) Divine will, and (vann-u) colour (chavagal-i) of the fourth state – overcoming ego state – (charrai) obtained – as in dyeing, i.e. one overcomes craving and focuses on God. 1.

 

ਮਃ ੩ ॥ ਬਾਬੀਹਾ ਜਲ ਮਹਿ ਤੇਰਾ ਵਾਸੁ ਹੈ ਜਲ ਹੀ ਮਾਹਿ ਫਿਰਾਹਿ ॥ ਜਲ ਕੀ ਸਾਰ ਨ ਜਾਣਹੀ ਤਾਂ ਤੂੰ ਕੂਕਣ ਪਾਹਿ ॥

Mėhlā 3.   Bābīhā jal mėh ṯerā vās hai jal hī māhi firāhi. Jal kī sār na jāṇhī ṯāʼn ṯūʼn kūkaṇ pāhi.

 

Prologue (M: 3) by the third guru. O (baabeeha) rain bird, your (vaas-u) residence is (mah-i) in (jal) water and you (phiraahah-i = go about) exist in water (hi) itself, i.e. o human being, God in the form of Naam/Divine virtues and commands is present within you and without. But you do not (jaanhi = know) have (saar) awareness of (jal) water/God, (taa’n) that is why you (kookan-i paah-i) cry in distress.

 

ਜਲ ਥਲ ਚਹੁ ਦਿਸਿ ਵਰਸਦਾ ਖਾਲੀ ਕੋ ਥਾਉ ਨਾਹਿ ॥ ਏਤੈ ਜਲਿ ਵਰਸਦੈ ਤਿਖ ਮਰਹਿ ਭਾਗ ਤਿਨਾ ਕੇ ਨਾਹਿ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਤਿਨ ਸੋਝੀ ਪਈ ਜਿਨ ਵਸਿਆ ਮਨ ਮਾਹਿ ॥੨॥

Jal thal cẖahu ḏis varasḏā kẖālī ko thā▫o nāhi. Ėṯai jal varsaḏai ṯikẖ marėh bẖāg ṯinā ke nāhi. Nānak gurmukẖ ṯin sojẖī pa▫ī jin vasi▫ā man māhi. ||2||

 

Naam (varsdaa) is raining (chahu = all four, dis-i = directions) everywhere on (jal) water and (thal) land; (ko naah-i = not any) no (thaau) place is (khaali = empty) devoid of it, i.e. God is present in and acts from within every-one/thing.

If some people (marah-i) die of (tikh) thirst with (eytai) so much (jal-i) water (varsdai) raining, then it is not in (tina key) their (bhaag) destiny, i.e. anyone who forgets God who is present and giving messages within, then their past deeds/experiences are keeping them oblivious of God.

Those (maah-i) in (jin) whose (man) mind the Almighty (vasiaa) abides, (gurmukh-i) with the guru’s guidance, (sojhi) awareness of God’s presence, (paee) is obtained by (tin) them says third Nanak. 2.

 

ਪਉੜੀ ॥ ਨਾਥ ਜਤੀ ਸਿਧ ਪੀਰ ਕਿਨੈ ਅੰਤੁ ਨ ਪਾਇਆ ॥ ਗੁਰਮੁਖਿ ਨਾਮੁ ਧਿਆਇ ਤੁਝੈ ਸਮਾਇਆ ॥

Pa▫oṛī.   Nāth jaṯī siḏẖ pīr kinai anṯ na pā▫i▫ā. Gurmukẖ nām ḏẖi▫ā▫e ṯujẖai samā▫i▫ā.

 

(Paurri) stanza by the first Guru. (Kinai na) no one (paaiaa) has found (ant-u = limit) expanse of the Almighty, i.e. God’s virtues and powers, by becoming Naath Yogis, (jati) celibates, (sidh) accomplished saints or (peer = Muslim expression for guru) the gurus.

Only (gurmukh-i) those who follow the guru to (dhiaaey) focus the mind on Naam/Divine virtues and commands, find and (samaaiaa) merge (tujhai) in You.

 

ਜੁਗ ਛਤੀਹ ਗੁਬਾਰੁ ਤਿਸ ਹੀ ਭਾਇਆ ॥ ਜਲਾ ਬਿੰਬੁ ਅਸਰਾਲੁ ਤਿਨੈ ਵਰਤਾਇਆ ॥

Jug cẖẖaṯīh gubār ṯis hī bẖā▫i▫ā. Jalā bimb asrāl ṯinai varṯā▫i▫ā.

 

There are (chhateeh) thirty six (jug) ages – after creation ends and before new creation comes into being; this is with (bhaaiaa = liked) the will/plan of (tis = that, hi = alone) the Creator.

(Asraal) the dreadful destruction of creation like of (bibmb) a bubble (jalaa) of water, (vartaaiaa) is caused to happen by (tinai = that) the Creator. 

 

ਨੀਲੁ ਅਨੀਲੁ ਅਗੰਮੁ ਸਰਜੀਤੁ ਸਬਾਇਆ ॥ ਅਗਨਿ ਉਪਾਈ ਵਾਦੁ ਭੁਖ ਤਿਹਾਇਆ ॥

Nīl anīl agamm sarjīṯ sabā▫i▫ā. Agan upā▫ī vāḏ bẖukẖ ṯihā▫i▫ā.

 

God created (neel-u = blue colour) colour, attraction for material things, but is IT-self (aneel-u = without colour) free of temptations, is (agamm-u) beyond reach/comprehension, (sarjeet-u = ever living) imperishable and present (sabaaiaa) in all.

God (upaaee) created (agan-i) the fire of (vaad-u = conflicts) jealousy and (bhukh = hunger, tihaaiaa = thirst) craving/desires.

 

ਦੁਨੀਆ ਕੈ ਸਿਰਿ ਕਾਲੁ ਦੂਜਾ ਭਾਇਆ ॥ ਰਖੈ ਰਖਣਹਾਰੁ ਜਿਨਿ ਸਬਦੁ ਬੁਝਾਇਆ ॥੯॥

Ḏunī▫ā kai sir kāl ḏūjā bẖā▫i▫ā. Rakẖai rakẖaṇhār jin sabaḏ bujẖā▫i▫ā. ||9||

 

God placed (kaal-u) death (sir-i) over the head (kai) of (duneeaa = world) creatures for (bhaaiaa) liking for (dooja) other ideas, i.e. made them subject to fall prey to temptations.

(Rakhanhaar-u) the protector Almighty (rakhey) protects from temptations those (jin-i) whom IT (bujhaaiaa) causes to understand (sabad-u = Divine word) Divine commands from the guru and conduct themselves in obedience. 9.

 

—————————————————

 

ਸਲੋਕ ਮਃ ੩ ॥ ਇਹੁ ਜਲੁ ਸਭ ਤੈ ਵਰਸਦਾ ਵਰਸੈ ਭਾਇ ਸੁਭਾਇ ॥ ਸੇ ਬਿਰਖਾ ਹਰੀਆਵਲੇ ਜੋ ਗੁਰਮੁਖਿ ਰਹੇ ਸਮਾਇ ॥ ਨਾਨਕ ਨਦਰੀ ਸੁਖੁ ਹੋਇ ਏਨਾ ਜੰਤਾ ਕਾ ਦੁਖੁ ਜਾਇ ॥੧॥

Ih jal sabẖ ṯai varasḏā varsai bẖā▫e subẖā▫e. Se birkẖā harī▫āvle jo gurmukẖ rahe samā▫e. Nānak naḏrī sukẖ ho▫e enā janṯā kā ḏukẖ jā▫e. ||1||

 

(Slok) prologue (M: 3) by the third guru. (Eyhu) this (jal-u) water (varsdaa) is raining (sabh) at all (tai) places; it (varsai) rains by its (bhaaey) loving (subhaaey) nature, i.e. without any discrimination, – Naam is available for all creatures as guide.

(Sey) those (birkhaa) trees become (hareeaavley) green, i.e. those are transformed, (jo) who (rahey) remain (samaaey) absorbed, i.e. assimilate Naam, (gurmukh-i) with the guru’s guidance.

(Nadri = with sight – of grace) with Divine grace, (eyna = these) such (jantaa = creatures) persons (hoey) experience (sukh-u) comfort/peace; their (dukh-u) the pain of separation from God (jaaey = goes) ends, says third Nanak. 1.

 

ਮਃ ੩ ॥ ਭਿੰਨੀ ਰੈਣਿ ਚਮਕਿਆ ਵੁਠਾ ਛਹਬਰ ਲਾਇ ॥ ਜਿਤੁ ਵੁਠੈ ਅਨੁ ਧਨੁ ਬਹੁਤੁ ਊਪਜੈ ਜਾਂ ਸਹੁ ਕਰੇ ਰਜਾਇ ॥

Bẖinnī raiṇ cẖamki▫ā vuṯẖā cẖẖahbar lā▫e. Jiṯ vuṯẖai an ḏẖan bahuṯ ūpjai jāʼn saho kare rajā▫e.

 

(Slok) prologue (M: 3) by the third guru. (Rain-i) in the cloud (bhinni = drenched) imbued with love, i.e. lovingly obeying the Almighty, (chamkiaa = lit up with lightning) thunders and (vutthaa) drops (chhahbar laaey) torrential rain,

By (jit-u) which (vutthai) raining (bahut-u) abundant (an-u) grain/food crops and hence (dhan-u) wealth (oopjai) is generated (jaa’n) if (sah-u) the Master (karey rajaaey) wills.

 

ਜਿਤੁ ਖਾਧੈ ਮਨੁ ਤ੍ਰਿਪਤੀਐ ਜੀਆਂ ਜੁਗਤਿ ਸਮਾਇ ॥ ਇਹੁ ਧਨੁ ਕਰਤੇ ਕਾ ਖੇਲੁ ਹੈ ਕਦੇ ਆਵੈ ਕਦੇ ਜਾਇ ॥

Jiṯ kẖāḏẖai man ṯaripaṯ▫ī▫ai jī▫āʼn jugaṯ samā▫e.  Ih ḏẖan karṯe kā kẖel hai kaḏe āvai kaḏe jā▫e.

 

The grain (khaadhai) by eating (jit-u) which (man-u) the mind/body (tripteeai) is satiated; (jugat-i = method) the resource for sustenance of (jeeaa-n) the creatures (samaaey) is contained in this, i.e. the creatures do not succumb to temptations when aware of Naam:

(Eyh-u) this (dhan-u) wealth is (kheyl-u) play (ka) of (kartey) the Creator; (kadey) sometimes it (aavai) comes and sometimes (jaaey = goes) is lost, this wealth is for physical needs and left behind on death.

 

ਗਿਆਨੀਆ ਕਾ ਧਨੁ ਨਾਮੁ ਹੈ ਸਦ ਹੀ ਰਹੈ ਸਮਾਇ ॥ ਨਾਨਕ ਜਿਨ ਕਉ ਨਦਰਿ ਕਰੇ ਤਾਂ ਇਹੁ ਧਨੁ ਪਲੈ ਪਾਇ ॥੨॥

Gi▫ānī▫ā kā ḏẖan nām hai saḏ hī rahai samā▫e. Nānak jin ka▫o naḏar kare ṯāʼn ih ḏẖan palai pā▫e. ||2||

 

(Dhan-u) wealth of (giaaneeaa = learned) those who understand the self and aim be absorbed in the Almighty within – is Naam, i.e. awareness of Divine virtues and commands, which helps here in life and accompanies to the hereafter.

Those (kau) to whom the Creator (karey) bestows (nadar-i = sight of grace) grace, (taa’n) then IT (paaey) puts Naam (palai) in the lap, i.e. leads to the guru who imparts awareness of Naam, says third Nanak. 2.

 

ਪਉੜੀ ॥ ਆਪਿ ਕਰਾਏ ਕਰੇ ਆਪਿ ਹਉ ਕੈ ਸਿਉ ਕਰੀ ਪੁਕਾਰ ॥ ਆਪੇ ਲੇਖਾ ਮੰਗਸੀ ਆਪਿ ਕਰਾਏ ਕਾਰ ॥

Āp karā▫e kare āp ha▫o kai si▫o karī pukār.  Āpe lekẖā mangsī āp karā▫e kār.

 

(Paurri) stanza by the first Guru. (Aapi = self) the Creator (karey) creates and (aap-i) IT-self (karaaey) causes to do/act; God is the highest authority, so (siau) to whom I should (kari) make (pukaar) entreaty when in trouble.

The Creator (aap-i) IT-self (karaaey) causes to do (kaar) deeds, i.e. act, and (aapey) IT-self (mangsi) asks (leykha) account of deeds – at the end.

 

ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੋ ਥੀਐ ਹੁਕਮੁ ਕਰੇ ਗਾਵਾਰੁ ॥ ਆਪਿ ਛਡਾਏ ਛੁਟੀਐ ਆਪੇ ਬਖਸਣਹਾਰੁ ॥

Jo ṯis bẖāvai so thī▫ai hukam kare gāvār.  Āp cẖẖadā▫e cẖẖutī▫ai āpe bakẖsaṇhār.

 

(Jo) whatever (bhaavai = is liked) is the will (tis-u = that) the Master – things happen according to Divine laws; but (gaavaar-u) the unaware human being (karey) gives (hukam-u) orders, i.e. thinks things would happens what s/he likes, and acts in ego.

(Aap-i = self) the Almighty (chaddaaey) liberates from ego those who invoke IT; and then (aapey) IT-self (bakhsanhaar-u) forgives transgressions.

 

ਆਪੇ ਵੇਖੈ ਸੁਣੇ ਆਪਿ ਸਭਸੈ ਦੇ ਆਧਾਰੁ ॥ ਸਭ ਮਹਿ ਏਕੁ ਵਰਤਦਾ ਸਿਰਿ ਸਿਰਿ ਕਰੇ ਬੀਚਾਰੁ ॥

Āpe vekẖai suṇe āp sabẖsai ḏe āḏẖār. Sabẖ mėh ek varaṯḏā sir sir kare bīcẖār.

 

The Almighty (aapey) IT-self (veykhai = watches) knows everything, (aap-i) IT-self (sunai) listens to entreaties of the creatures, and (dey = gives, aadhaar-u = supports) guides (sabhsai) all from within.

(Eyk-u) the same One Almighty (vartadaa) acts (mah-i) in (sabh) all and (karey = does, beechaar-u = consideration) considers (sir-i, sir-i) every head, i.e. considers deeds of everyone to decide destiny.

 

Page 1283

 

ਗੁਰਮੁਖਿ ਆਪੁ ਵੀਚਾਰੀਐ ਲਗੈ ਸਚਿ ਪਿਆਰੁ ॥ ਨਾਨਕ ਕਿਸ ਨੋ ਆਖੀਐ ਆਪੇ ਦੇਵਣਹਾਰੁ ॥੧੦॥

Gurmukẖ āp vīcẖārī▫ai lagai sacẖ pi▫ār.  Nānak kis no ākẖī▫ai āpe ḏevaṇhār. ||10||

 

It is (veechaareeai) by understanding (aap-u) the self – identifying Naam within – (gurmukh-i) with the guru’s guidance that (piaar-u) love/faith (sach-i) for the Eternal (lagai) develops.

We should (aakheeai = say) make supplication (kis = whom, no = to?) to no one, because God (aapey) IT-self alone (deyvanhaar-u) can give anything, i.e. everything is achieved through obeying Naam. 10.

 

———————————————-

 

ਸਲੋਕ ਮਃ ੩ ॥ ਬਾਬੀਹਾ ਏਹੁ ਜਗਤੁ ਹੈ ਮਤ ਕੋ ਭਰਮਿ ਭੁਲਾਇ ॥ ਇਹੁ ਬਾਬੀਂਹਾ ਪਸੂ ਹੈ ਇਸ ਨੋ ਬੂਝਣੁ ਨਾਹਿ ॥

Bābīhā ehu jagaṯ hai maṯ ko bẖaram bẖulā▫e.  Ih bābīʼnhā pasū hai is no būjẖaṇ nāhi.

 

(Slok) prologue (M: 3) by the third guru. (Baabeeha) the rain bird (hai = is) represents (ihu) this world – the creatures/human beings; (mat) lest (ko) someone (bhulaaey) is misled (bharam-i) in delusion – that it is something else.

(Ihu) this (baabee’nha) rain-bird/human being is (pasoo) an animal – who only aims to fulfil physical needs; (is no) it does not have (boojhan-u) understanding of needs of the soul – and seeks the drop of rain/food and water for the body.

 

ਅੰਮ੍ਰਿਤੁ ਹਰਿ ਕਾ ਨਾਮੁ ਹੈ ਜਿਤੁ ਪੀਤੈ ਤਿਖ ਜਾਇ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਜਿਨ੍ਹ੍ਹ ਪੀਆ ਤਿਨ੍ਹ੍ਹ ਬਹੁੜਿ ਨ ਲਾਗੀ ਆਇ ॥੧॥

Amriṯ har kā nām hai jiṯ pīṯai ṯikẖ jā▫e. Nānak gurmukẖ jinĥ pī▫ā ṯinĥ bahuṛ na lāgī ā▫e. ||1||

 

Awareness of (naam-u) Naam/virtues and commands (ka) of (har-i) the Almighty is (amrit-u) life-giving elixir, by (peetai) drinking which (tikh-u) thirst/craving (jaaey = goes) ends.

One (jinh) who (peeaa) drinks/complies with Naam (gurmukh-i) with the guru’s guidance, this thirst does not (aaey) come to (laagi) afflict him/her (bahurr-i) again, i.e. s/he overcomes temptations of the world, says third Nanak. 1.

 

ਮਃ ੩ ॥ ਮਲਾਰੁ ਸੀਤਲ ਰਾਗੁ ਹੈ ਹਰਿ ਧਿਆਇਐ ਸਾਂਤਿ ਹੋਇ ॥ ਹਰਿ ਜੀਉ ਅਪਣੀ ਕ੍ਰਿਪਾ ਕਰੇ ਤਾਂ ਵਰਤੈ ਸਭ ਲੋਇ ॥

Malār sīṯal rāg hai har ḏẖi▫ā▫i▫ai sāʼnṯ ho▫e. Har jī▫o apṇī kirpā kare ṯāʼn varṯai sabẖ lo▫e.

 

(Slok) prologue (M: 3) by the third guru. Malaar (raag-u) raga/musical metre – connected with the rains – is (seetal = cool) soothing; (dhiaaeeai = invoking) praising God in this raga (hoey) brings (saa’nt-i) peace.

The rain (vartai) falls, i.e. awareness of Naam is available within (sabh) all (loey) people, but one (vartai = uses) practices only (taa’n) then when (jeeo) the revered (har-i) Almighty (karey) bestows (kripa) kindness – by leading to and following, the guru.

 

ਵੁਠੈ ਜੀਆ ਜੁਗਤਿ ਹੋਇ ਧਰਣੀ ਨੋ ਸੀਗਾਰੁ ਹੋਇ ॥ ਨਾਨਕ ਇਹੁ ਜਗਤੁ ਸਭੁ ਜਲੁ ਹੈ ਜਲ ਹੀ ਤੇ ਸਭ ਕੋਇ ॥ ਗੁਰ ਪਰਸਾਦੀ ਕੋ ਵਿਰਲਾ ਬੂਝੈ ਸੋ ਜਨੁ ਮੁਕਤੁ ਸਦਾ ਹੋਇ ॥੨॥

vuṯẖai jī▫ā jugaṯ ho▫e ḏẖarṇī no sīgār ho▫e. Nānak ih jagaṯ sabẖ jal hai jal hī ṯe sabẖ ko▫e. Gur parsādī ko virlā būjẖai so jan mukaṯ saḏā ho▫e. ||2||

 

Like with rain (vutthai) falling, (jugat-i = method) the resource for sustenance of (jeeaa) the creatures, i.e. food crops (hoey) are produced and (seegaar-u) adornment (no) of (dhartni) earth (hoey) happens, i.e. the vegetation blooms.

Says third Nanak: (Ih-u) this (jagat-u) world is (sabh-u) all (jal-u) water, i.e. Naam is present/applicable to the whole creation and (sabh) everything (hoey) happens (hi) only (tey) by (jal-u = water) Naam/Divine laws.

(Ko) some (virla) rare person (boojhai) understands this (prasaadi) with grace/guidance of (gur) the guru; (so) such (jan-u) a person (sadaa) is ever (mukat-u) free – from pursuing other ideas like vices on the one hand and from rituals/worships as means to find God on the other. 2.

ਪਉੜੀ ॥ ਸਚਾ ਵੇਪਰਵਾਹੁ ਇਕੋ ਤੂ ਧਣੀ ॥ ਤੂ ਸਭੁ ਕਿਛੁ ਆਪੇ ਆਪਿ ਦੂਜੇ ਕਿਸੁ ਗਣੀ ॥

Pa▫oṛī. Sacẖā veparvāhu iko ṯū ḏẖaṇī. Ŧū sabẖ kicẖẖ āpe āp ḏūje kis gaṇī.

 

(Paurri) stanza by the first Guru. O (sachaa) Eternal Master, (too) You (iko) alone are (veyparvaahu – carefree) not subject to control by anyone.

(Too) You are (aapey aap-i) Yourself in control of (sabh-u kichh-u) everything; I (gani = count) accept (kis-u = whom?) no (doojey = second) other Master

 

ਮਾਣਸ ਕੂੜਾ ਗਰਬੁ ਸਚੀ ਤੁਧੁ ਮਣੀ ॥ ਆਵਾ ਗਉਣੁ ਰਚਾਇ ਉਪਾਈ ਮੇਦਨੀ ॥

Māṇas kūṛā garab sacẖī ṯuḏẖ maṇī. Āvā ga▫oṇ racẖā▫e upā▫ī meḏnī.

 

(Maanas) the human beings have (koorra) false (garab-u) pride for ability to achieve, but (sachi) true (mani) power lies in (tudh-u) You, o God.

You (rachaaey) created the law of (aava = coming) births and (gaun-u = departure) deaths and then (upaaee) created (meydni) the creation.

 

ਸਤਿਗੁਰੁ ਸੇਵੇ ਆਪਣਾ ਆਇਆ ਤਿਸੁ ਗਣੀ ॥ ਜੇ ਹਉਮੈ ਵਿਚਹੁ ਜਾਇ ਤ ਕੇਹੀ ਗਣਤ ਗਣੀ ॥

Saṯgur seve āpṇā ā▫i▫ā ṯis gaṇī. Je ha▫umai vicẖahu jā▫e ṯa kehī gaṇaṯ gaṇī.

 

One who (seyvey serves) obeys (aapna = own) his/her (satigur-u) true guru – ends cycles of births and deaths – (tis-u) that person’s (aaiaa = coming) human birth is (gani) counted as successful.

(Jey) if (haumai) ego (jaaey) leaves (vichahu = from within) the mind, i.e. if one does not act by self-will but obeys the guru shunning transgressions – then (ganat = count) account of deeds (keyhi = why?) is not (gani = counted) asked – in Divine court.

 

ਮਨਮੁਖ ਮੋਹਿ ਗੁਬਾਰਿ ਜਿਉ ਭੁਲਾ ਮੰਝਿ ਵਣੀ ॥ ਕਟੇ ਪਾਪ ਅਸੰਖ ਨਾਵੈ ਇਕ ਕਣੀ ॥੧੧॥

Manmukẖ mohi gubār ji▫o bẖulā manjẖ vaṇī.  Kate pāp asaʼnkẖ nāvai ik kaṇī. ||11|

 

On the other hand, (manmukh) a self-willed person is (gubaar-i = in darkness) blinded (moh-i) by attachment of vices in the world-play, like a person (bhulaa) lost (manjh-i) in (vanee) a jungle.

However (ik) a (kani = small piece) bit of awareness (naavai) of Naam (kattey = cuts) obviates (asankh) countless (paap) transgressions. 11.